Bilangan 6:12

6:12 He must rededicate ¹  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ²  but the former days will not be counted ³  because his separation ⁴  was defiled.

Bilangan 16:14

16:14 Moreover, ⁵  you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind ⁶  these men? We will not come up.”

Bilangan 18:17

18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ⁷  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Bilangan 19:9

19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept ⁸  for the community of the Israelites for use in the water of purification ⁹  – it is a purification for sin. ¹⁰ 

Bilangan 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ¹¹  or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”

Bilangan 29:8

29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. ¹² 

Bilangan 35:6

35:6 Now from these towns that you will give to the Levites you must select six towns of refuge to which a person who has killed someone may flee. ¹³  And you must give them forty-two other towns.

[6:12]  ¹ tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ² tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ³ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁴ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[16:14]  ⁵ tn Here אַף (’af) has the sense of “in addition.” It is not a common use.

[16:14]  ⁶ tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.

[18:17]  ⁷ tn Or “throw, toss.”

[19:9]  ⁸ tn Heb “it will be.”

[19:9]  ⁹ tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

[19:9]  ¹⁰ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

[20:19]  ¹¹ tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”

[29:8]  ¹² tn Heb “they shall be to you without blemish.”

[35:6]  ¹³ tn The “manslayer” is the verb “to kill” in a participial form, providing the subject of the clause. The verb means “to kill”; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: “to flee there the manslayer,” means “so that the manslayer may flee there.”